八重山重層歷史中的台灣人

Abstract

八重山地區近年來是日本觀光部門強推的觀光首選，為了分散沖繩地區的觀光客源，八重山的石垣島透過各式的行銷，被塑造出「南國、陽光、熱情、沙灘」的島嶼形象，台灣的旅遊業也沿用這樣的島嶼想像來想像八重山地區。但是當實際踏上八重山石垣島的時候，卻發現港口的商店街，日本本島氣息大於八重山的島嶼氛圍。回顧八重山的歷史流動，從琉球處分開始，直到琉球歸還為止。八重山地區一直都處於被動的配合演進。也是因為這樣在不同國界的拉扯之下，八重山地區擁有自身的文化，同時與他地的文化、語言交融，且不被任何一地的歷史所收編、詮釋。

因為八重山地區確實有許多在住者之外的人移入、移出，經過這樣的混合與相互影響之後，生成了現今的八重山社會。八重山地區本來就是一個受到外來元素影響的區域，這也就是原本的八重山社會的原貌，是一個流動的、沒有定性的樣貌。本篇論文透過分層歷史的耙梳，從不同國家角度的史料抽出與八重山地區相關的部分，試圖拼湊出以八重山為主題，他國、他文化意欲出入的部分。同時也進行了兩次的八重山地區田野訪談，訪談了超過15位的八重山台灣人及其二代。兩次田野調查分別參與了八重山台灣人的集體家族的掃墓活動以及中華民國建國100年的華僑總會遊行，見證了八重山台灣人活動場域的特殊性。未來八重山地區，勢必因為觀光所需，進行另一番的改造計畫。這又是新的一波文化進入，在此同時，八重山地區被定義為流動的文化場域，似乎再適合不過。In recent years, the Japanese Tourism Agency has been strongly promoting the Yaeyama region as a major destination for sightseeing. To evenly distribute the tourists that visit the Okinawa region, various marketing strategies have employed for Yaeyama’s Ishigaki Island to fashion the image of the island into “the Southland of sunlight, enthusiasm, and beaches.” The Taiwanese tourism industry has also followed this kind of image building for the Yaeyama region. Yet, when you actually set foot on Yaeyama’s Ishigaki Island, you find shopping streets in the port. The ambience of this Japanese island surpasses that of the other islands of Yaeyama. Looking back on the history of Yaeyama, it starts with disciplinary action against Ryukyu up to its return. Yaeyama has always played a passive part in its own evolution. Also, because of this pulling across different national borders, the Yaeyama region possesses its own culture while also having integrated with the culture of the land and its language. Yet, it is not incorporated into the history of any particular place.

Since the Yaeyama region constantly sees the coming and going of many people apart from its residents, this kind of mixing and mutual influencing has helped shape the Yaeyama society of today. The Yaeyama region has always been a region subject to influence from foreign elements. This was also the case for the former Yaeyama society. It appeared as one that was flowing and not established. This study combs through the layers of history and, from the perspectives of different countries, draws on historical facts that are related to the Yaeyama region to piece together the divergent parts that make up the country and culture of Yaeyama. At the same time, two field interview excursions with more than 15 Yaeyama Taiwanese and their second generation were also conducted in the Yaeyama region. The two field interview excursions are separated into Yaeyama Taiwanese that went over as a collective family during tomb sweeping and those who travelled as part of the Overseas Chinese Association to attend the celebration of the 100th anniversary of the Republic of China. This is a testimony to the distinctive character of the activities of the Yaeyama Taiwanese. The future Yaeyama region will be subject to another transformation plan for the needs of tourists. This again serves as a new wave of cultural input, which seems more than appropriate given that Yaeyama’s cultural field is defined by its flowing characteristics.